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A Vedantic Study Of "Cosmic Consciousness" -Brahmam Purushothaman Anantham I Kumaran Suberamanain2 Abstract Braltmam, Consiousness, (Cit) and matter (Acit) have always been the subject for discussion in philosophy, religion and science. What is the nature of this Brahmal1l principle? Is Brahman: the cause for the entire universe? Is Brahnian a static entity or a conscious entity? What is this Universe? What is the relatrionship of Brahmam to Absolute Consciousness? What is nature, Prakriti, and what is its relationship to Ji1JAthmmz? Vedan ta addresses each of these questions in a logical fashion. The great thinkers of all countries have tried their best to understand the true inner meaning of Absolute Consciousness and matter in order to establish their mutual relationship. Scientists and philosophers have advanced many theories to explain their ideas and conceptions and have arrived at different conclusions. This essay is an intellectual scrutiny of "Brahmanl" from the point of view of Vedanta Shastra and Sub-Atomic Particular theory. Some of the different names of Brahmam are Absolute Consciousness, World Thinker, Punlsha, Pa1'01Ilatma,Total Reality, God, lshuara, Absolute Truth, Bhagavan, and Ath1l1am. Keywords: Vedanta, cosmic, consciousness, Brahmam Introduction Vedanta and Brahmam Vedanta is a distinct discipline of thou ght stream which is partof the Hindu ecosystem. There are several variants of Vedanta, such as Advrzita, Dvrzita and Vishist-Advrzita. An ~hese schools share many common principles which fall in the single umbrella term ~edantrz'. No doubt Vednnta is an ancient ideology but its principles are distinct, sClentific and rationalistic for the thinkers of the modern era and particularly to Particular physics. Vedanta has contributed a great deal of knowledge to this science of Bralimam. Important practical results follow from the study of Brahmom (Cit, Absolute Consciousness); Acit (matter); JivrzLoka (world) and the Jivan (Human). Athniam is ~h.D Research Scholar, Department of Indian Studies, Faculty of Arts and SociaJ Sciences, University of 2 alay_a. gllyapllnl2004@ya/100.com .' ., ~SSoclate Professor, Department of Indian Studies, Faculty of Arts and Social Sciences, University of aJaya. s/[email protected] 176 JOURNAL OF INDIAN CULTURE AND CIVILIZATION the true Reality like the Brahmam. The Loka or World and matter are the created manifestations of the lshuara. The world is considered unreal (Maya) in the sense that it is variable and transient. It is an illusionary manifestation to the result of ATnana (ignorance) in the physical intelligence. From the worldly sense, Birth, Bondage and Death are real and from the spiritual sense Maksha or the realization of the due mental and spiritual disciplines. Mahabharata defines the purpose of Yoga as the experience of Brahman or Aihman pervading all things. In order to attain salvation, a human being must acquire acquire self-knowledge (Atma THana), which is to realize that one's true self (Atman) which is identical with the Brahman or Paramatman. (Swami Venkateswaranda, Brahma Suira, 1982, 234). Brahmam or God is explained as that with the intelligent cause or nimiita karana and that with the material cause or upadana karana. The relationship between Brahmam and Mankind is totally unique. The study of the nature and character of this relationship between man and Brahman, started since the beginning ofhuman culture. The deepest knowledge of Brahmam and of the certainty of Brahmam'e existence comes through the personal experience of a devotee in human lives. It is wen know that in real life everything that exists has a material cause but when the same reasoning for the cause of the universe and life is applied then it is explained that Brahmam is the first cause and the Supreme Super Power. The earliest inquiries about Brahmam or the Supreme Consciousness are recorded in the Vedas. Ancient Vedic tradition says that Yudisliira questioned Bhisma as regards to "Brahniam" in the Vishnu Saharanaamu, thus, If "Kimekam daivatam loke kim vaa pyekam paraayanam I stuvantah kam kam arcantah praapnuyur maanavaah subham" II In this universe who is the one Divinity who is the Supreme Lord of all? Who is the sole refuge of all? Who by worshipping and praising, gains what is good and attains salvation? (Vishnusahastrallamam no 2; Athishankam. 1986, page 3) The Isavasya Upanishad« indicates by the passage and imparts four important instructions. Firstly, the Brahmam pervades the whole of creation. Secondly, everyone is to do one's duty. Thirdly, knowledge and action have to be combined and not be considered as opposites. Fourthly, we should view Brahmam and the world as being in a state of harmony, not as opposed to each other. 'Yas tu saroani bhuiaani atnzanyevaanupasyati J saroalhuieshu chaaimaanam taio nn vijugupsate.II (Isavasya Upanishad verse 6) The Isauasuopaniehad verse 6, says that 'he who sees his Self in all and all in the Self, does not even have contempt for anything.' He loves all. He is Brahman, the Non- dual Supreme Being who is the cause of generation, sustentation and dissolution of the universe. iStoami Saroananda, Isavasyopanishad, 2002, verse 6 page 8) The Taittiriya Upanishad, highlights various ways and means of attaining this Supreme Brahman. The principal method prescribed is direct inward communion with that "Supreme Reality". This concept is corroborated by a famous mantra from the Rig Veda Samhita - ekam sat: "Existence is one only." The Ultimate Being is Existence. Being and Existence mean the same thing. That which exists cannot be more than one. A VEDANTIC STUDY OF "COSMIC CONSCIOUS~ES5" - BRAHMAM 177 Brahman is explained as, "Brahma-vid apnoii param, tad eehabhuukia, satyam [nanam anantam Brahma" (Swami Saravalzda,1995, Taittrivopanishad, 2.1.1) The Taittiriya Upanishad states yet again in sLoka, 2.1.1, Brahma-uid apnoii paratn; "Wh oever realises this Brahman attains to the Supreme Felicity." It is so because of' the fact that when anyone contacts Pure Existence, that contact is equal to the contact ?f all things. Itis like touching the very bottom of the sea of Reality. Hence, Brahman ISAll-Existence. The knowing of it is of paramount importance. Manusrnriti says Brahmam is, "Tadandam abliaoat haintam sahasramsn samaprabliant" (Dutt, Manmatha Nath; (1909).Manu Samhiia en 1.9) "Even millions of suns cannot be equalin brilliance to that cosmic spot. "Therefore it is not a point as we can geometrically imagine. It is an inconceivable point of the omnipotence, omniscience and the omnipresence of the Brahmani. The Vishnusahastranmnam states the same principle, "Satyam [nanam allan tam Brahma. (Brahman is Truth, Knowledge and Infinitude). Saiuam [nanam ananiam: This is the name of the Supreme Being. It is Pure Existence, sat yam, Ultimate Truth. It is Omniscience, All-Knowledge, so it is called [nanam. It is everywhere, infinite; therefore, it is called ananiam (Vishnllsahastrana11lam no. 454, Athisuankara, 1986, page 104) The direct inward spiritual communion or realization is called Dyana, meditation. The Indian Rishis called this spiritual relationship as Yoga. It is a sacred thought and a profound thinking of the Supreme Consciousness. It is a physical, mental, and spiritual discipline. Bhakti Yoga is the union with the Supreme. Yoga is a basic feeling for Brahmam and a longing for Bralimam to attain Moksha, salvation. The Yogis' are convinced that JivAthman will unite with the Par/sthman, (Brahman) which is Absolute Consciousness, Supreme Bliss, All-Existence and Absoluteness. Yoga is the great meditational technique of the Upanishads. This yogic meditation is the affirmation of the knowledge of the universal existence of Brahman. Brahmam can also be realised through Karma, Bhakii, [nana and Raja Yoga. The meditation of the Upanishads is the affirmation of the wisdom of the nature of Brahman. Whoever knows this Brahman attains the Supreme Being. (Swami Venkateswaranda,Brahma Suira, 1982,92) Quantum mechanics demonstrates it's relevant to a discussion of the Consciousness and cosmology since it is the deepest theory of physics and it is a theory of observables in which information is the fundamental quality. Although Consciousness cannot be studied directly, it is accessible to further understanding indirectly. Thus the ancient Yogis developed meditative techniques to comprehend the Brahntam. (Michael O'Shea, Philosophy of Science,2005, 58) The question of ,consciousness' is connected to the relationship between brain and mind. Reductionism considers them to be identical with mind representing the sum total of the activity in the brain which is at a suitable higher level of representation. Opposed to this is the viewpoint that although ~nind requires a phy~ical struc~re, it ends up transcending that structure. There exist a host of other VIews of mmd, shaped by 178 JOURNAL OF INDIAN CULTURE AND CiVILIZATION culture and life-experience, which are characterized by a tension between opposite beliefs. (Karl Pribram, Holographic Paradigm, 1985, 17) In the Vedantic tradition Brahmam is called I Viswam' - the Universe of manifestation and having His effect. The entire space-time arrangement is one point, like an egg - Brahmanda. A globular structure is easy to conceive, and so we call it an 'unda', a kind of egg - a cosmic egg. Brahmanae means the "Biggest Egg" signifying the life from which Universe is born. The Brahmanda Purana gets its name from the account of Brahmanda (the Biggest cosmic egg) and the future cosmic ages revealed by Brahma. It deals with the origin of the Universe as told by Brahma. In the beginning, there was a golden egg, and the prapanca (Universe with its activities) was formed out of it. The Rig Veda (RV 10.121) uses a similar name for the source of the universe: Hiranyagarba, which literally means" golden fetus" or "golden womb". The Upanishads elaborates that the Hiranyagarba floated around in emptiness for a while, and then broke into two halves which formed Svarka (Heaven) and Priihui (Earth). Hiranyagarba. (Cosmic Egg) This somewhat identical idea comes from Edvin Hubble's observation of an expanding universe which was also predicted from Albert Einstein's equations of General Relativity.
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  • 1 BLOCK-2 INTRODUCTION the Upanishads Are Hindu Scriptures

    1 BLOCK-2 INTRODUCTION the Upanishads Are Hindu Scriptures

    BLOCK-2 INTRODUCTION The Upanishads are Hindu scriptures that constitute the core teachings of Vedanta. They do not belong to any particular period of Sanskrit literature: the oldest, such as the Brhadaranyaka and Chandogya Upanishads, date to the late Brahmana period (around the middle of the first millennium BCE), while the latest were composed in the medieval and early modern period. The Upanishads have exerted an important influence on the rest of Indian Philosophy, and were collectively considered one of the 100 most influential books ever written by the British poet Martin Seymour-Smith. The philosopher and commentator Shankara is thought to have composed commentaries on eleven mukhya or principal Upanishads, those that are generally regarded as the oldest, spanning the late Vedic and Mauryan periods. The Muktika Upanishad (predates 1656) contains a list of 108 canonical Upanishads and lists itself as the final one. Although there are a wide variety of philosophical positions propounded in the Upanishads, commentators since Shankara have usually followed him in seeing Advaita as the dominant one. Unit 1 is on “Introduction to the Upanishads.” In this unit, you will become familiar with the general tenor of the Upanishads. You are expected to recognize the differences between the Vedas and the Upanishads not only in content but also in spirit. Secondly, you should be able to notice various philosophical and primitive scientific issues which have found place in the Upanishads. In the end, you should be in a position to understand that philosophy is not merely an intellectual exercise in India, but it is also the guiding factor of human life.